Chaste Affection

October 28 (O.S., October 15) 2018: 22nd Sunday after Pentecost. Ven. Euthymius the New of Thessalonica, monk of Mt. Athos (889). Martyr Lucian, presbyter of Greater Antioch (312). Martyrs Sarbelus and Bebai (Barbea) of Edessa (2nd c.). St. Sabinus, bishop of Catania (760). Hieromartyr Lucian, presbyter of the Kyiv Caves (1243).

Epistle: Galatians 6:11-18
Gospel: Luke 8:5-15

Ss Cyril & Methodius Orthodox Mission
Madison, WI

Glory to Jesus Christ!

Jesus frequently describes the Kingdom of God has hidden or overlooked.

Though the Kingdom of God is among us (Luke 17:21), it is also a treasure buried in a field. It is “a pearl of great price” the value of which is unknown by its owner (Matthew 13:44-46).

As for the members of the Kingdom, though “many are called,” they are few in number (Matthew 22:14). A subject of the Kingdom is “a lost sheep” that requires the Shepherd to leave the 99 in order to find. We are likewise, “a lost coin” that causes its owner to extravagantly light all the lamps to sweep the house (Luke 15:3-10).

We overlook the Kingdom of God because we search for it in the world around us when in fact it “is within,” in the one place we are least likely to look. Our own hearts (Luke 17:20-21).

For the fathers of the Church, the hidden or obscure character of the Kingdom of God was deliberate. God hides the Kingdom. He hides His presence among us and, as we hear in today’s Gospel, His does this not out of malice but to capture our attention. God speaks in a “whisper in the wind” (1 Kings 19:11-13) not to frustrate us but to woo us.

In human words, God speaks to us in words of chaste affection. This divine flirtation is chaste because God respects our limitations. Unlike the old gods, He doesn’t impose Himself on us. God is not Zeus, the human soul is not Leda.  For all that God loves and desires us to draw close to Him, He is not impatient.

But what about us? What about me?

Like everyone else, the great secret I keep is this: I am better able to hear words of condemnation than affection. Scorn bothers me less than love because love calls me to be not just better but my best self.

And again, this is true not only for me but all of us.

We are all of us intimidated by love, by that invitation to become our best selves through sacrifice. And if this is true in our relationships with each other, it is even more so in our relationship with God.

When finally we surrender to God, we become not only our best selves, we find a true and lasting freedom that even death can’t undo. But this lasting freedom means I must give up to the illusory independence this world offers me.

So God woos us. He flirts with us. He slowly and patiently reveals to us not only His great love for us but also are true and lasting dignity.

And what is true for each of us here today, is true for all humanity.

St Justin Martyr tells us that God is seminally present in all cultures. Just as He reveals Himself through the Law to the Jews, He reveals Himself through philosophy to the Greeks.

And just as God was present among those ancient peoples, He is here among contemporary men and women. But His presence is, as always, hidden.

It is our tasks, our vocation, to reveal the hidden presence of God to all we meet. This, not mere correction, is the evangelical mission of the Church. We are called to leave the Liturgy this morning, go out into the world, and find Christ there waiting to greet us hidden in the hearts of those we meet.

To do this we must find the presence of the Kingdom of God in our own hearts. This inward turn is only possible if we cultivate silence in our lives.

First, we must cultivate silence around us. Turn off the tv, the radio. Not only no video or no music but also no books. Just silence.

As silence grows around us, we become able to listen to our own hearts.

What we hear first is that incessant, internal monologue that reminds us–again and again–that we are unworthy of love. What this monologue fails to say is that we are unworthy of love because, whether human or divine, love is always a free gift. We are never worthy of love because love is given freely or not at all.

Slowly we learn to cultivate inner silence, we learn first to ignore and then stop our internal monologue. And when we do, we begin to hear the quiet whisper of God’s chaste affection for us.

It is at this moment that we become able to hear God’s word to us.

It is at this moment that we become able to speak as God speaks to us. First to ourselves, then our brothers and sisters in Christ, then our neighbor, and finally God.

It is in silence that we learn to speak those words of chaste affection that are the sum and only content of our evangelical witness.

It is this word spoken out of silence, that those we meet need to hear from us.

It is this word spoken out of silence, that allows us to love with a chaste affection that respects the weakness of others in a manner that doesn’t break “the bruised reed,” that doesn’t “quench the smoldering wick” (Matthew 12:20).

It is this word spoken out of silence that “binds up and heals” the wounds of those we meet (Psalm 147:3).

And it is this, our word spoken out of silence, that allows others to find Christ in their hearts.

My brothers and sisters in Christ! All those we meet need from us words and deeds of chaste affection. Without these words, these deeds, they cannot find the presence of Christ in their own hearts.

And us? Me?

If I fail to speak in a chaste and affection manner? Then their condemnation is on my head.

Why? Because these words and deeds of chaste affection that are the fruit of silence are not only for the salvation of the world. They are for our salvation as well.

In Christ,

+Fr Gregory

Virtues Hard & Soft

September 23 (O.S., September 10) 2018: 17th Sunday after Pentecost. Sunday before the Exaltation. Afterfeast of the Nativity of the Theotokos. Martyrs Menodora, Metrodora, and Nymphodora (305). Synaxis of the Holy Apostles Apelles, Lucius, and Clement of the Seventy. Martyr Barypsabas in Dalmatia (2nd c.). Blessed Pulcheria, the Empress of Greece (453). Sts. Peter (826) and Paul (9th c.), bishops of Nicaea. Ven. Paul the Obedient of the Kyiv Caves (14th c.).

Ss Cyril & Methodius Ukrainian Orthodox Mission

Madison, WI

Epistle: Galatians 6:11-18
Gospel: John 3:13-17

Glory to Jesus Christ!

The Old Testament background of the today’s Gospel is this.

Because the Hebrew children “spoke against God and against Moses … the Lord sent fiery serpents among the people, and they bit the people, and many … died” (Number 21: 5,6, NKJV).

Stories like these are important because they remind us that God is not only a God of mercy and love but justice and vengeance. In this case,  God punishes His People because of their lack of gratitude and faith.

It isn’t so much that we forget this. It is reather that many of us simply ignore the demands of divine justice in favor of “cheap grace.” We don’t want to think that God punishes the unrepentant.

I don’t want to think God would punish me.

And yet, the whole of the New Testament, the whole dispensation of divine mercy, makes no sense if we neglect divine justice.

The “soft virtues” like compassion, mercy, and forgiveness depend on the “hard virtues” of justice, courage, honor, and duty. To see why this is, let’s return briefly to the events in the desert.

Even though they have blasphemed God and slandered him, Moses puts this aside and intercedes on behalf of the Hebrew children when they come to him in repentance (Number 21:7). As events unfold we see that both repentance and forgiveness requires real strength of character. Both require a willingness to look unflinchingly at human sinfulness and the terrible harm it inflicts on us.

And this is true whether I am the one who has sinned or been sinned against. There can be no forgiveness if I refuse to accept the harm inflicted.

And so, Moses makes “a bronze serpent” and puts “it on a pole” so that “if a serpent had bitten anyone when he looked at the bronze serpent, he lived.” There is healing for those who have the courage to repentant.

Healing requires that I first have the willingness to look at the evil in my own heart and acknowledge the harm I have brought on myself and others by my sins.

Jesus draws a parallel between the Cross and the bronze serpent in the desert. To look at the Cross with faith means this: To acknowledge that it is not simply for my sins that He dies. It is rather because of my sins that Jesus suffers crucifixion.

To put the matter more directly, Jesus is not crucified by the Jews or the Romans but by me, by my sins.

This is a hard saying which is why I need the “hard virtues.” I’m tempted to turn away, to want mercy and forgiveness without self-examination and repentance. I want to be loved by God but resist loving Him if doing so requires that I acknowledge my own unlovable qualities.

There are many ways in which I seek to sidestep the necessity of repentance. The events in the early Church that the Apostle Paul alludes to in his epistle to the Galatians highlights one such way.

Since the Fall, humanity has been divided against itself. This happened in the early Church. Then the dividing line was drawn between those who demanded the Gentiles keep the Law of Moses and those who, like Paul, said that this was not only unnecessary but impossible. “For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh.”

Like some in the early Church, I am all too willing to divide the human family into “good guys” and “bad guys.” Maybe my preferred categories aren’t theological. Maybe I prefer to think in terms of “liberals” versus “conservatives,” or “Democrats” versus “Republicans.” Or maybe just “them” and “us.”

The categories don’t matter.

What does matter is that the “good guys” are on my side. The real problem, I tell myself, is those other guys. Those “liberals” or “conservatives,” those “Democrats” or “Republicans.” Not “us” but “them.”

And yet, Solzhenitsyn points out, the line between good and evil runs not between people but through each human heart. If I forget this if I insist on dividing the world into “good guys” and “bad guys,” do something worse than fail to acknowledge the presence of evil in my own heart.

If I remain on this path, I quickly come to a point where–to maintain the illusion that evil is “out there” in “those people”–I turn against those who were until only just a moment ago were my allies, my fellow “good guys,” my friends.

To refuse to look on the Cross without repentance is to condemn myself to a life of isolation in which each person I meet is not my friend but my enemy. Absent repentance, the world around me is filled with nothing other than “bad guys” intent on my harm.

My brothers and sisters in Christ! Compassion, mercy, love, forgiveness, all these require from us a real effort. There is no “soft virtue” that isn’t the fruit of a “hard virtue.” Likewise, there isn’t a “hard virtue” that doesn’t bear fruit in a “soft virtue.” Both, in fact, require the other and one without the other is simply a to write “Christian” what is actually a vice.

In Christ,

+Fr Gregory